The Power Of Francis’ Glasnost

Both John Paul II and Benedict XVI understood the power of open dialogue, which is why they did all they could to shut it down within the Catholic church. The sensus fidelium, the insight that ordinary Catholics may have into the Christian life, was all but banished in favor of top-down control and increasingly fastidious theological certitudes. And perhaps the most striking thing so far about the Synod now going on in Rome is simply that: a venting of reality in that airless context, that, while not in opposition to church teaching, is nonetheless frank about its challenges in the modern world.

The most intriguing part of that discussion, at least as noted in the briefing, was a call to change the language associated with those teachings [on marriage and sexuality] and find more inclusive and welcoming language instead. The specific terms that some bishops wish to stop using are “living in sin,” “intrinsically disordered,” and “contraceptive mentality.”

Each of these terms is designed to define human beings in ways that can only wound and alienate. A couple co-habiting before marriage cannot be reduced to “sin” without obliterating everything else that may be wonderful about their relationship – and that may well lead to a successful marriage that is perfectly orthodox. Suggesting that all couples who use contraception can be reduced to endorsing a “culture of death” is equally likely to push flawed human beings away from Jesus rather than toward him. And, as for “intrinsically disordered”, Ratzinger’s prissy prose was impossible for a gay Catholic to read without feeling punched in the gut. The key to a renewal of Christianity in our age will be a shift in language, a reintroduction of the core truths of the faith with words that are not designed to wound, hurt or alienate, and that can convey truth in a positive manner for a new generation.

Then there is the remarkable testimony of an Australian married couple – about the central role that sex plays in supporting their marriage vows:

The couple explained that “gradually we came to see that the only feature that distinguishes our sacramental relationship from that of any other good Christ-centred relationship is sexual intimacy and that marriage is a sexual sacrament with its fullest expression in sexual intercourse.” “We believe,” they added, “that until married couples come to reverence sexual union as an essential part of their spirituality it is extremely hard to appreciate the beauty of teachings such as those of Humanae Vitae. We need new ways and relatable language to touch peoples’ hearts.”

Well: good for them. And wouldn’t Catholic marriages be better if more were able to tell their sexual story in ways currently repressed? There is, after all, an obvious and almost painful limitation on the clerisy’s ability to understand sexual intimacy, because they have all taken vows of celibacy. (Another gigantic obstacle, of course, is that of the nearly 200 voting participants in the Synod, only one is a woman. Of the 253 total participants, only 25 are women.) But the Australians had another point to make on the question of homosexuality:

“The domestic church” represented by the family, “has much to offer the wider Church in its evangelizing role,” the couple continued. “For example, the Church constantly faces the tension of upholding the truth while expressing compassion and mercy. Families face this tension all the time.” The couple went on to illustrate this with an example relating to homosexuality. “Friends of ours were planning their Christmas family gathering when their gay son said he wanted to bring his partner home too. They fully believed in the Church’s teachings and they knew their grandchildren would see them welcome the son and his partner into the family. Their response could be summed up in three words, ‘He is our son’.”

This, Ron and Marvis explained, “is a model of evangelization for parishes as they respond to similar situations in their neighbourhood!” “The Church’s teaching role and its main mission is to let the world know of God’s love.”

This is what so many Catholics are already doing – because Christianity is about, among many things, a defense of human dignity and a love of the family. The hierarchy – which again has no such direct experience of actually navigating the challenges of parenting, and which seems incapable of seeing gay people as “first-class citizens” – has lost sight of this. They are still bound by fear – fear of actual gay people, of our happiness and self-worth, of our living example of the complexity of human love and sexuality. They cling to arid doctrine with little appreciation of how anyone can actually live it and not, in the heterosexual world, be cruel or dismissive or discriminatory or callous, or in the homosexual world, be uniquely alone, isolated, and without the sexual intimacy that the Australian couple celebrated as integral to their relationship.

What were seeing, I think, is how the mere fact of open discussion can shift the very direction of such discussion. We saw this in Vatican II, when new currents in the world and church transformed the meeting in ways no one quite expected. And Francis’ leadership in this contrasts so powerfully with his predecessor’s. He is not telling the church what it should do or how it should change. He has simply made it impossible for the lived reality of most Catholics to be ignored or dismissed any longer.

Some things cannot be unsaid. Some testimony from actual, broken but struggling Christians can never be forgotten. Dialogue shifts minds and hearts from the bottom up, not the top down.

“There is a crack in everything. That’s how the light gets in.”

(Photo: Pope Francis leaves the Synod Hall at the end of a session of the Synod on the themes of family on October 7, 2014 in Vatican City, Vatican. By Franco Origlia/Getty Images)